JOURNAL OF LANGUAGE AND LITERATURE FACULTY OF LETTERS AND HUMANITIES
Year:2006 | Volume:39 | Issue:1|Papers Count:14

The main purpose- of this article is to introduce surrealistic images. Surrealistic images are in essence and aesthetically, different from classic images, romantic and symbolic images. In the first part of the article, the writer discusses the historical background of surrealistic writings; he then focuses to this kind of writing in Holy Bible, the age of Plato and Islamic Sufism. Then the writer argues the theoretical principles of surrealistic images, aesthetics of image in surrealistic writings and in the end, he presents the function and the value of image in the context of surrealistic writings.

Understanding of some parts of contemporary Arabic poetry is not only difficult or sometimes impossible for the common readers, but also this kind of poetry has created problems for the commentators to infer its meaning. This problem is so widespread that has endangered establishing a communication between the contemporary Arab poets and their readers. As a result, "the crisis of communication" or "azmato-tawsil" has newly arisen in the Arab literary societies. The writer has discussed this problem in his article.

The introduction of Golestan ends with the following verses:During the period when I had a good time,And six hundred and fifty six years have passed from the Hijrat,My intention was to advise you and I did,Then I referred your judgment to God, farewell.Almost all commentators have inferred that Sa'adi has written these verses to specify the date of writing Golestan. On the other hand, some have criticized him, for having "good time" during the period which had synchronized with mogul's invasion of Baghdad and overthrow of the Abbasid dynasty. The writer of this article believes that there is a mystery in these verses and has attempted to provide an answer for the criticism.

Age of Jaheli is known as the age of barbarity and lawlessness, but when one studies its literature generally and its elegies specifically, he can find humanistic qualities and pure humanistic feelings in them. It seems that the great elegists of this period have chosen this specific genre of poetry to express the deep and humanistic feelings of the man. The writer of the present paper concludes that expressing humanistic qualities and feelings can be praised in all ages; even it is the Age of Jaheli.

Jean Cocteau, twentieth century French writer, poet and film maker, says: " from the early days of literature until now, there has only been two themes of love; Romeo and Juliet and Tristant and Iseut." The writer of this article has studied the creation of the tale of Tristant and Iseut the most famous, twelfth century French novel. She has also analyzed the social conditions and the important and effective elements in the creation of this tale.

The purpose of this article is to show that the study of forms and structures of poetry is important in several respects. This article will first discuss the historical development of poetic structures, then it will show the relationship between form and content; and finally it will present that the understanding of poetic forms and structures will be possible from the perspective of comparative literature.

The writer of the present article begins with Yung's theory. He first explains the "ego" and the "self" states, and then presents the "private" and the "public" divisions of the "self". The purpose of this article is to analyze a sonnet by Molana based on the above mentioned theory.

In literature, unlike mathematics, two opposite things are sometimes brought together; being opposite they are not contradicting. The glory of God on the one hand and the limitations of human beings on the other for example, are considered as opposites. The names of God such as Omnipotent, Avenger and All Compassionate, seem to be opposites. In spite of all these oppositions, mankind has never stopped his quest and has gone further; not resigning himself to a mere internal exploration, he has rendered his endeavors into language. In order to discover human being's thoughts and his limitations, we need to analyze his language. One of the great thinkers and mystics of Iranian culture, who owns diverse and linguistically rich works, is Attar of Neishabour. In order to achieve his goals, the writer of the article, has analyzed Attar's eight works. After analyzing his language, he has shown how Islamic theology has engaged in expressing paradoxes.

The writer of the present paper has defined masque, then has explained its historical origin and finally, he has discussed the various applications of masques and their relationships with symbols and metaphors. At the end of the article, the writer has chosen two poems written by Shafi'ee Kadkani and has analyzed them.

Arabic poetry had received the attention of the literary men, politicians, Sofies, and the scholars during the tenth and eleventh century; and Neishabour was the center for the poets who wrote many kinds of poetry in these ages. The writer of the present article has classified these different kinds of poetry and then has chosen elegy for his analysis.

The Maiden of light is a Manavian mythic character that returned the light which was stolen by the demons to the light land. In doing so, Mehr Izad (the alive spirit) with the help of Zurvan and mother life and. . ., struggle for the freedom of the primitive man whose light is stolen by the demons and is sent to the world of darkness. They set him free, give him the light back and take him to the light land again. In his seven quests (Haft Khan), Rostam (an Iranian mythic character) with the help of Zaal, Roudaabeh and Rakhsh attempted for the freedom of Kavous whose light was stolen by the demons and he himself was taken as a captive in the dark land by the demons. Rostam kills the White demon, takes his liver out and returns the stolen light (which is kept in the demon's liver) to Kavous. The writer of the present article has analyzed these two Iranian and Manavian mythic characters and has tried to achieve the three following points:1-Kavous is a sample of primitive man in Shahnameh.2-Rostam's quest in returning the light to Kavous, roots in Manavian mythology.3-White demon's liver is a cage for light, in which its blood returns the light to Kavous.

Elegy is the most interesting and finest form in all genres of poetry. Having its own features, this genre carries beams of other genres of poetry as well. Elegies have implicit expressions to other senses and concepts. They have beauty and love of sonnets along with solidity and firmness of the genre of epic. Modern elegy unlike old elegy, is not a picture of a dead in the prison of grave, but is a representation of a living martyr who carries a massage. This kind of poetry has now become a part of resistance literature and martyrdom culture.